Notes on James

From the Original 1599 Geneva Bible Notes

Jas 1:1

1:1 James, a servant of God and of the Lord Jesus Christ, to the {a} twelve tribes which are {b} scattered abroad, greeting.

(a) That is, written to no one man, city, or country, but to all the Jews generally, being now dispersed.
(b) To all the believing Jews, whatever tribe they are from, dispersed throughout the whole world.

(1) The first place or part concerning comfort in afflictions, in which we should not be cast down and be faint hearted, but rather rejoice and be glad.
(c) Seeing their condition was miserable because of the scattering abroad, he does well to begin as he does.
(2) The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it suits us.

(3) The second, because patience, a surpassing and most excellent virtue, is brought about in us by this means.
(d) That by this your faith is tried, that is, those various temptations.

Jas 1:4

1:4 {4} But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.

(4) The third argument, proposed in manner of an exhortation, that true and lasting patience may be discerned from false and temporary. Affliction is the instrument God uses to polish and refine us. Therefore through the work and effect of afflictions, we are perfected in Christ.

Jas 1:5

1:5 {5} If any of you lack {e} wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

(5) An answer to a private objection; It is easily said, but not so easily done. He answers that we need, in this case, a different type of wisdom than the wisdom of man, to determine those things that are best for us, since they are disagreeable to the flesh: but we shall easily obtain this gift of wisdom, if we ask correctly, that is, with a sure confidence in God, who is entirely bountiful and liberal.
(e) By wisdom he means the knowledge of that doctrine previously mentioned, that is, why we are afflicted by God, and the fruit we reap from affliction.

Jas 1:6

1:6 But let him ask in faith, {f} nothing wavering. {6} For he that wavereth is like a wave of the sea driven with the wind and tossed.

(f) Why then, what need is there of another mediator or priest?
(6) A digression or going aside from his matter, as compared to prayers which are conceived with a doubting mind, but we have a trustworthy promise from God, and this is the second part of the epistle.

Jas 1:8

1:8 A double minded man [is] unstable in {g} all his ways.

(g) In all his thoughts and his deeds.

Jas 1:9

1:9 {7} Let the brother of {h} low degree rejoice in that he is exalted:

(7) He returns to his purpose repeating the proposition, which is, that we must rejoice in affliction, for it does not oppress us, but exalt us.
(h) Who is afflicted with poverty, or contempt, or with any kind of calamity.

Jas 1:10

1:10 {8} But the {i} rich, in that he is made low: {9} because as the flower of the grass he shall pass away.

(8) Before he concludes, he gives a doctrine contrasted to the former: that is, how we ought to use prosperity, that is, the abundance of all things: that is, so that no man pleases himself, but rather be humble.
(i) Who has all things at his will.
(9) An argument taken from the very nature of the things themselves, for that they are empty and unreliable.

Jas 1:11

1:11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his {k} ways.

(k) Whatever he purposes in his mind or does.

Jas 1:12

1:12 {10} Blessed [is] the man that endureth {l} temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

(10) The conclusion: Therefore we must patiently bear the affliction: and he adds a fourth argument, which comprehends the sum of all the former, that is, we gain the crown of life in this way, yet by grace according to the promise.
(l) Affliction, by which the Lord tries him.

Jas 1:13

1:13 {11} Let no man say when he is {m} tempted, I am tempted of God: {12} for God cannot be tempted with evil, neither tempteth he any man:

(11) The third part of this epistle, in which he descends from outward temptations, that is, from afflictions by which God tries us: to inward, that is, to those lusts by which we are stirred up to do evil. The sum is this: Every man is the author of these temptations by himself, and not God: for we carry in our bodies that wicked corruption, which seeks opportunity forever, to stir up evil in us, from which eventually proceeds wicked behaviour, and in conclusion follows death, the just reward of them.
(m) When he is provoked to do evil.
(12) Here a reason is shown, why God cannot be the author of evil behaviour in us, since he does not desire evil behaviour.

Jas 1:15

1:15 Then when lust hath conceived, it bringeth forth {n) sin: and sin, when it is finished, bringeth forth death.

(n) By sin, in this place, he means actual sin.

Jas 1:16

1:16 {13} Do not err, my beloved brethren.

(13) Another reason taken from opposites: God is the author of all goodness, and so, since he is always like himself; how then can he be thought to be the author of evil?

Jas 1:17

1:17 Every good gift and every perfect gift is from above, and cometh down from the {o} Father of lights, with whom is no variableness, neither {p}shadow of turning.

(o) From him who is the fountain and author of all goodness.
(p) He goes on in the metaphor: for the sun by his many and various kinds of turning, makes hours, days, months, years, light and darkness.

Jas 1:18

1:18 {14} Of his own {q} will begat he us with the word of truth, that we should be a kind of {r} firstfruits of his creatures.

(14) The fourth part concerning the excellency and fruit of the word of God, The sum is this: we must listen to the word of God most carefully and diligently, seeing it is the seed, through which God by his free favour and love has begotten us to himself, picking us out of the number of his creatures. The apostle condemns two faults, which greatly trouble us in this matter. For we so please ourselves, that we would rather speak ourselves, than hear God speaking. Indeed, we are angry when we are reproached and ignore it. Opposed to these faults, he sets a peaceable and quiet mind, and such as desires purity.
(q) This is what Paul calls gracious favour, an good will, which is the fountain of our salvation.
(r) As it were an holy type of offering, taken out of the remnant of men.

Jas 1:20

1:20 For the wrath of man worketh not the {s} righteousness of God.

(s) That which God appoints.

Jas 1:21

1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with {t} meekness the engrafted word, which is able to save your souls.

(t) By meekness he means modesty, and anything that is contrary to a haughty and proud spirit.

Jas 1:22

1:22 {15} But be ye doers of the word, and not hearers only, {16} deceiving your own selves.

(15) Another admonition: therefore God's word is heard, that we may model our lives according to the laws it contains. {16} He adds reasons, and those most weighty: first, because they that do otherwise seriously harm themselves.

Jas 1:23

1:23 {17} For if any be a hearer of the word, and not a doer, he is like unto a man beholding his {u} natural face in a glass:

(17) Secondly: because they lose the most important use of God's word, if they do not use it to correct the faults that they know.
(u) He alludes to that natural stain, which is contrary to the purity that we are born again into, the living image which we see in the law.

Jas 1:25

1:25 But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his {x} deed.

(x) Behaviour: for works show faith.

Jas 1:26

1:26 {18} If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his {y} own heart, this man's religion [is] vain.

{18} The third admonition: the word of God lays down a rule to not only do well, but also to speak well.
(y) The fountain of all babbling, cursed speaking, and impudence is this, that men do not know themselves.

Jas 1:27

1:27 {19} Pure religion and undefiled before God and the Father is this, To {z} visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.

(19) The fourth: the true service of God exists in charity towards our neighbours, especially those who need the help of others (fatherless and widows), and purity of life.
(z) To care for them and to help them as much as we can.

Jas 2:1

2:1 My {1} brethren, have not the faith of our Lord Jesus Christ, [the Lord] of {a} glory, with respect of persons.

(1) The first: charity which proceeds from a true faith, cannot exist with the respecting of people: which he proves plainly by using the example of those who, while having reproach or disdain for the poor, honour the rich.
(a) For if we knew what Christ's glory is, and esteemed it as we should, there would not be the respecting of people that there is.

Jas 2:3

2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a {b} good place; and say to the poor, Stand thou there, or sit here under my footstool:

(b) In a worshipful and honourable place.

Jas 2:4

2:4 Are ye not then partial in {c} yourselves, and are become judges of evil thoughts?

(c) Have you not within yourselves judged one man to be preferred over another (which you should not do) by means of this?

Jas 2:5

2:5 {2} Hearken, my beloved brethren, Hath not God chosen the {d} poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

(2) He shows that those who prefer the rich over the poor are wicked and disobedient judges, since God on the other hand prefers the poor (whom he has enriched with true riches) over the rich.
(d) The needy and wretched, and (if we measure it after the opinion of the world) the most degraded of all men.

Jas 2:6

2:6 But ye have despised the poor. {3} Do not rich men oppress you, and draw you before the judgment seats?

(3) Secondly, he proves them to be fools: since the rich men are rather to be held detestable and cursed, considering that they persecute the church, and blaspheme Christ: for he speaks of wicked and profane rich men, as most of them have always been, beside whom he contrasts the poor and degraded.

Jas 2:7

2:7 Do not they blaspheme that worthy name by the which ye are {e} called?

(e) Literally, "which is called upon of you".

Jas 2:8

2:8 {4} If ye fulfil the {f} royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

(4) The conclusion: charity which God prescribes cannot agree with the respecting of people, seeing that we must walk in the king's highway.
(f) The law is said to be royal and like the king's highway, in that it is simple and without changes, and that the law calls everyone our neighbour without respect, whom we may help by any kind of duty.

Jas 2:10

2:10 {5} For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of {g} all.

(5) A new argument to prove the same conclusion: Those who neglect some and ambitiously honour others do not love their neighbours. For they do not obey God if they remove from the commandments of God those things that are not convenient for them. Rather they are guilty of breaking the whole law, even though they observe part of it.
(g) Not that all sins are equal, but because he who breaks one small part of the law, offends the majority of the given law.

Jas 2:11

2:11 {6} For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.

(6) A proof: because the Lawmaker is always one and the same, and the contents of the law cannot be divided.

Jas 2:12

2:12 {7} So speak ye, and so do, as they that shall be judged by the law of liberty.

(7) The conclusion of the whole treatise: we are upon this condition delivered from the curse of the law by the mercy of God, that in the same way we should maintain and cherish charity and good will towards one another, and whoever does not do so, shall not taste of the grace of God.

Jas 2:13

2:13 For he shall have judgment without mercy, that hath shewed no {h} mercy; and mercy rejoiceth against judgment.

(h) He that is harsh and short with his neighbour, or else does not help him, he shall find God a hard and rough judge to him.

Jas 2:14

2:14 {8} What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

(8) The fifth place which follows very well with the former treatise, concerning a true and living faith. The proposition of the place is this: Faith which does not bring forth works is not that faith by means of which we are justified, but an false image of that faith, or else this: they who do not show the effects of faith are not justified by faith.

Jas 2:15

2:15 {9} If a brother or sister be naked, and destitute of daily food,

(9) The first reason taken from a comparison: if a man says to one who is hungry "Fill your belly" and yet gives him nothing, this is not true charity. If a man says he believes and does not bring forth works of his faith, this is not true faith, but truly a dead thing called with the name of faith, of which no man has room to brag, unless he will openly incur reprehension, since the cause is understood by the effects.

Jas 2:18

2:18 Yea, {i} a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

(i) No, by this every man will be eaten up with pride.

Jas 2:19

2:19 {10} Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

(10) Another reason taken from an absurdity: if such a faith were the true faith by means of which we are justified, the demons would be justified, for they have that, but nonetheless they tremble and are not justified, therefore neither is that faith a true faith.

Jas 2:20

2:20 {11} But wilt thou know, O vain man, that faith without works is dead?

(11) The third reason from the example of Abraham, who no doubt had a true faith: but he in offering his son, showed himself to have that faith which was not without works, and therefore he received a true testimony when it was laid, that faith was imputed to him for righteousness.

Jas 2:21

2:21 Was not Abraham our father {k} justified by works, when he had offered Isaac his son upon the altar?

(k) Was he not by his works known and found to be justified? For he speaks not here of the causes of justification, but by what effects we may know that a man is justified.

Jas 2:22

2:22 Seest thou how faith {l} wrought with his works, and by works was faith made {m} perfect?

(l) Was effectual and fruitful with good works.
(m) That the faith was declared to be a true faith, through works.

Jas 2:23

2:23 And the scripture was {n} fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

{n} Then the Scripture was fulfilled, when it appeared plainly how truly it was written about Abraham.

Jas 2:24

2:24 {12} Ye see then how that by works a man is {o} justified, and not by {p} faith only.

(12) The conclusion: Only he who has faith that has works following it is justified.
(o) Is proved to be just.
(p) Of that dead and fruitless faith which you boast of.

Jas 2:25

2:25 {13} Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

(13) A forth reason taken from a similar example of Rahab the harlot, who was proved by her works that she was justified by a true faith.

Jas 2:26

2:26 {14} For as the body without the spirit is dead, so faith without works is dead also.

(14) The conclusion repeated again: faith does not bring forth fruits and works is not faith, but a dead carcass.

Jas 3:1

3:1 My {1} brethren, be not many masters, {2} knowing that we {a} shall receive the greater condemnation.

{1} The sixth part or place: Let no man usurp (as most men ambitiously do) authority to judge and censure others harshly.
(2) A reason: Because they provoke God's anger against themselves, who do so eagerly and harshly condemn others, being themselves guilty and faulty.
(a) Unless we cease from this imperious and proud finding of fault with others.

Jas 3:2

3:2 For in many things we offend all. {3} If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.

(3) The seventh place, concerning the bridling of the tongue, joined with the former, so that it is revealed that there is no man in who can not justly be found fault as well, seeing as it is a rare virtue to bridle the tongue.

Jas 3:3

3:3 {4} Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

(4) He shows by two comparisons, the one taken from the bridles of horses, the other from the rudder of ships, how great matters may be brought to pass by the good control of the tongue.

Jas 3:5

3:5 Even so the tongue is a little member, and boasteth great things. {5} Behold, how great a matter a little fire kindleth!

(5) On the contrary part he shows how great inconveniences arise by the excesses of the tongue, throughout the whole world, to the end that men may so much the more diligently give themselves to control it.

Jas 3:6

3:6 And the tongue [is] a fire, a {b} world of iniquity: so is the tongue among our members, that it defileth the whole body, and {c} setteth on fire the course of nature; and it is set on fire of hell.

(b) A heap of all mischiefs.
(c) It is able to set the whole world on fire.

Jas 3:9

3:9 {6} Therewith bless we God, even the Father; and therewith curse we men, which are made after the {7} similitude of God.

(6) Among other faults of the tongue, the apostle chiefly reproves slandering and speaking evil of our neighbours, even in those especially who otherwise will seem godly and religious.
(7) He denies by two reasons, that God can be praised by the man who uses cursed speaking, or slandering: first because man is the image of God and whoever does not reverence him, does not honour God.

Jas 3:10

3:10 {8} Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

(8) Secondly, because the order of nature which God has set in things, will not allow things that are so contrary to one another, to stand with one another.

Jas 3:13

3:13 {9} Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

(9) The eighth part, which goes with the former concerning meekness of mind, against which he sets envy and a contentious mind: in the beginning he shuts the mouth of the main fountain of all these mischiefs, that is, a false persuasion of wisdom, whereas nonetheless there is no true wisdom, but that which is heavenly, and shapes our minds to all types of true discipline and modesty.

Jas 3:17

3:17 But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of {d} mercy and good fruits, without partiality, and without hypocrisy.

(d) He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.

Jas 3:18

3:18 {10} And the fruit of righteousness is sown in peace of them that make peace.

(10) Because the world persuades itself that they are miserable who live peaceably and simply: on the contrary, the apostle states that they shall eventually reap the harvest of peaceable righteousness.

Jas 4:1

4:1 From {1} whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?

(1) He advances the same argument, condemning certain other causes of wars and contentions, that is, unbridled pleasures and uncontrolled lusts, by their effects, for so much as the Lord does worthily make them come to no effect, so that they bring nothing to them in whom they reside, but incurable torments.

(2) He reprehends them by name, who are not ashamed to make God the minister and helper of their lusts and pleasures, in asking things which are either in themselves unlawful or being lawful, ask for them out of wicked motives and uses.

Jas 4:4

4:4 {3} Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

(3) Another reason why such unbridled lusts and pleasures are utterly to be condemned, that is, because he who gives himself to the world divorces himself from God, and breaks the band of that holy and spiritual marriage.

Jas 4:5

4:5 {4} Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

(4) The taking away of an objection: in deed our minds run headlong into these vices, but we ought so much the more diligently take heed of them: whose care and study shall not be in vain, seeing that God resists the stubborn and gives the grace to the modest and humble that surmounts all those vices.

Jas 4:7

4:7 {5} Submit yourselves therefore to God. Resist the devil, and he will flee from you.

(5) The conclusion: We must set the positive virtues against those vices, and therefore whereas we obeyed the suggestions of the devil, we must submit our minds to God and resist the devil with a certain and assured hope of victory. In short, we must endeavour to come near to God by purity and sincerity of life.

Jas 4:9

4:9 {6} Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to {a} heaviness.

(6) He goes on in the same comparison of opposites, and contrasts those profane joys with an earnest sorrow of mind, and pride and arrogancy with holy modesty.
(a) By this word the Greeks mean a heaviness joined with shamefacedness, which is to be seen in a cast down countenance, and settled as it were upon the ground.

Jas 4:11

4:11 {7} Speak not evil one of another, brethren. He that speaketh evil of [his] brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

(7) He reprehends most sharply another double mischief of pride. The one is, in that the proud and arrogant will have other men to live according to their will and pleasure. Therefore they do most arrogantly condemn whatever does not please them: which cannot be done without great injury to our only lawmaker. For through this his laws are found fault with, as not carefully enough written, and men challenge that to themselves which properly belongs to God alone, in that they lay a law upon men's consciences.

Jas 4:13

4:13 {8} Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

(8) The other fault is this: That men do so confidently determine on these and those matters and businesses, as though every moment of their life did not depend on God.

Jas 4:17

4:17 {9} Therefore to him that knoweth to do good, and doeth [it] not, to him it is sin.

(9) The conclusion of all the former treatise. The knowledge of the will of God does not only not at all profit, unless the life be answerable unto it, but also makes the sins far more grievous.

(1) He denounces utter destruction to the wicked and profane rich men, and such as are drowned in their riotousness, mocking their foolish confidence when there is nothing indeed more vain than such things.

Jas 5:4

5:4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the {a} ears of the Lord of sabaoth.

(a) The Lord who is more mighty than ye are, hath heard them.

Jas 5:5

5:5 Ye have lived in pleasure on the earth, and been wanton; ye have {b} nourished your hearts, as in a {c} day of slaughter.

(b) You have pampered yourselves.
(c) The Hebrews call a day that is appointed to solemn banqueting, a day of slaughter or feasting.

Jas 5:7

5:7 {2} Be patient therefore, brethren, unto the coming of the Lord. {3} Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

(2) He applies that to the poor, which he spoke against the rich, warning them to wait for the Lord's coming patiently, who will avenge the injuries which the rich men do to them.
(3) The taking away of an objection: Although his coming seems to linger, yet at the least we must follow the farmer, we who do patiently wait for the times that are fitting for the fruits of the earth. And again, God will not postpone the least bit of the time that he has appointed.

Jas 5:9

5:9 {4} {d} Grudge not one against another, brethren, lest ye be condemned: {5} behold, the judge standeth before the door.

(4) He commends Christian patience, for that which others through impatience use to accuse one another, the faithful on the other hand, do not complain though they receive injury.
(d) By grudging he means a certain inward complaining which indicates impatience.
(5) The conclusion: The Lord is at the door and will defend his own and avenge his enemies, and therefore we do not need to trouble ourselves.

Jas 5:10

5:10 {6} Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

(6) Because most men will object, that it is good to repel injuries by whatever means, he contrasts that with the examples of the fathers whose patience had a most happy end, because God as a most bountiful Father, never forsakes his.

Jas 5:11

5:11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the {e} end of the Lord; that the Lord is very pitiful, and of tender mercy.

(e) What end the Lord gave.

Jas 5:12

5:12 {7} But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let {f} your yea be yea; and [your] nay, nay; lest ye fall into condemnation.

(7) Because even the best men sometimes through impatience slip and speak oaths sometimes lesser, sometimes greater, the apostle warns us to detest such wickedness, and to accustom our tongues to simple and true talk.

Jas 5:13

5:13 {8} Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

(8) He shows the best remedy against all afflictions, that is, prayers which have their place both in sorrow and joy.

Jas 5:14

5:14 {9} Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with {g} oil in the {h} name of the Lord:

{9} He shows peculiarly, to what physicians especially we must go when we are diseased, that is, to the prayers of the elders, which then also could cure the body, (for so much as the gift of healing was then in force) and take away the main cause of sickness and diseases, by obtaining healing for the sick through their prayers and exhortations.
(g) This was a sign of the gift of healing: and now seeing we have the gift no more, the sign is no longer necessary.
(h) By calling on the name of the Lord.

Jas 5:15

5:15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed {i} sins, they shall be forgiven him.

(i) He has reason in making mention of sins, for diseases are often sent because of sins.

Jas 5:16

5:16 {10} Confess [your] faults one to another, and pray one for another, that ye may be healed. {11} The effectual fervent prayer of a righteous man availeth much.

(10) Because God pardons the sins of those who confess and acknowledge them, and not those who justify themselves. Therefore the apostle adds, we ought to freely confer with one another concerning those inward diseases, that we may help one another with our prayers.
(11) He commends prayers by the effects that come of them, that all men may understand that there is nothing more effectual than they are, so that they proceed from a pure mind.

Jas 5:19

5:19 {12} Brethren, if any of you do err from the truth, and one {k} convert him;

(12) The taking away of an objection: all rebukes are not condemned, seeing that on the contrary there is nothing more acceptable to God than to call into the holy way, a brother that was wandering out of the way.
(k) Has called him back from his way.